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COMING 
EVENTS 



A Study of the Eschatology 
of Jesus 



By G. B. M. CLOUSER 



Author of 

77?£ Age Times 

Outline Studies in Revelation 

The Five Judgments, &c. 



Harrisburg 
United Evangelical Publishing House 



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7-' 



Copyright, 1918 
By G. B. M. CLOUSER 



APR 25 1918 
©CLA497213 







CONTENTS 



X, Chapter Page 

Introduction 5 

I. Death 11 

II. Return of the Lord 30 

III. Resurrection 48 

IV. Judgment 60 

V. Immortality 78 

VI. Christ's Earthly Reign 85 

VII. End of the World 99 

VIII. Eternal State 103 



Coming Events 



INTRODUCTION 

To the multitudes of mankind this world, 
doubtless, seems very real, and, as Emerson 
puts it: "The whole thing or nothing"; but 
on the other hand, there are many who re- 
gard it as a mere shadow of things that lie be- 
yond. There is ever the enticement of the 
near, and there is no disposition on the part 
of mortals to hasten toward the goal or long 
for the untried experiences of another sphere. 
This may be affirmed of youth and age ; and 
yet, when the shadows begin to fall about one 's 
pathway and the eventide approaches, the pil- 
grim's thought naturally turns to that other 
world toward which he journeys and to which 
he belongs. 

There is, perhaps, with all classes the con- 
viction that this life is imperfect and partial, 
— that the human spirit calls for a higher 
and larger life to satisfy its deathless crav- 
ings. A sense of the incompleteness of this 
5 



Coming Events 

life is well nigh universal, and it is a proph- 
ecy of those larger things the future holds for 
the sons of men. • ' In the heart of man a cry ; 
in the heart of God supply." 

Of the eight important subjects included in 
a course of Christian doctrine, three belong to 
the New Testament, where they find full and 
adequate statement. The first and most im- 
portant of these is Soteriology — a study of 
the work, worth and infinite reaches of the 
atonement. Ecclesiology treats of the origin, 
nature and destiny of the church, — the unique 
institution of this present age. Eschatology 
has to do with the purpose, plan and program 
outlined from the beginning as to the future 
ages. It occupies us with things that will 
greet the traveler when he has reached the 
valley of the shadow, and passed the veil that 
hides the distant land from view. 

Eschatology is that branch of theology that 
treats of the final issue in human history — 
the doctrine of "last things." It includes 
death ; the coming of the Lord ; resurrection ; 
judgment ; immortality ; Christ 's earthly 
reign ; the end of the world ; and the eternal 
state. 

6 



Introduction 

Job, the sage and saint, had the forward 
look and clear light on these great truths. 
His confession of faith has lighted up the 
pilgrim's way thru the weary centuries, en- 
couraging timid souls to believe that they 
would i ' see their Pilot face to face when they 
have crossed the bar." How stimulating to 
faith are his warm affirmations! "For I 
know that my Kedeemer liveth, and that he 
shall stand at the latter day upon the earth : 
and tho worms destroy this body, yet in my 
flesh shall I see God: whom I shall see for 
myself, and mine eyes shall behold, and not 
another." In this inspired confession Job 
declares his belief in life after death, in the 
resurrection of the body, and in immortality, 
— life in intimate fellowship with the Son of 
God. (Job 19.25-27.) 

David's confession of faith lifts the cur- 
tains from futurity and lets us see far into 
the distance. Concerning the deceased child 
he said: "But now he is dead, wherefore 
should I fast? Can I bring him back? I 
shall go to him, but he shall not come to me." 
Being a prophet, David's words concerning 
7 



Coming Events 

the child reveal to us the wisdom of God. 
They remind ns that this life is but the ves- 
tibule to life indeed, and when it has served 
its purpose it is gone forever. The Christian 
philosopher has given us words of rare wis- 
dom when he says: f'l expect to pass thru 
this world but once. Any good thing, there- 
fore, that I can do, or any kindness that I 
can show to a human being, or any word that 
I can speak for Jesus, — let me do it now. Let 
me not neglect nor defer it, for J shall not 
pass this way again/' David's memorable 
utterance also teaches us that there is a meet- 
ing and a greeting for the saved on other 
shores. ' ' I shall go to him. ' ' Here the word 
of prophecy is 1 1 a light that shineth in a dark 
place, ' ' and by it the Christian 's way is light- 
ed up right on to the city of gold and pearl. 
They assure us of life and love beyond this 
vale of tears; of fellowship and friendship 
in that other world where sin will never blight 
and where death can never come. 

All irreverent inquiry as to the future is 
severely rebuked in -the Scriptures, such as 

8 



Introduction 

necromancy and divination; but the peren- 
nial interest in death, immortality and all 
that lies beyond is natural and normal. The 
desire to know is a divinely given instinct. 
The clear light that shines upon the future 
ages from Revelation is intended to give faith 
and fortitude, courage and cheer to the pil- 
grims of earth. God's love is seen in all that 
is revealed concerning the future state: his 
wisdom may also be seen in all that is con- 
cealed. Now, for good reasons, the revelation 
is partial and the vision, limited. "Now we 
see thru a glass darkly, but then face to face ; 
now I know in part, but then shall I know 
even as also I am known." It is also de- 
clared that ' ' Eye hath not seen, nor ear heard, 
neither have entered into the heart of man, 
the things which God hath prepared for them 
that love him." There are different reasons 
why our present vision is limited and partial. 
We have but the child's mind and could not 
understand a full revelation ; we have but the 
child's capacity and could not endure the 
glory of higher truths. ' ' I have many things 
to say unto you, but ye cannot bear them 
now. ' ' 

9 



Coming Events 

Yet the heavenly Father has been very- 
thoughtful and kind to the sons of men. 
"Light is sown for the righteous and glad- 
ness for the upright in heart.' ' The believ- 
er's way "shineth brighter and brighter unto 
the perfect day," and the important features 
of ' l the age to come ' ' are easily traced by the 
devout sage and saint. The Lord himself had 
much to say about the future ages, and the 
eschatology of Jesus is carried forward to a 
full and final statement in the teachings of 
Paul, Peter and John. 



10 



DEATH 

Death came thru disobedience in the Gar- 
den. The penalty for sin was death (Gen. 
2.7), and this penalty fell upon every part 
of man — body, soul and spirit (Rom. 6.23; 
Jas.. 1.15). The original sin brought moral 
death, physical death and spiritual death to 
every member of the human family. 

How strangely perverted our thought has 
been concerning this truth! We have re- 
garded physical death as the real penalty, or 
wages of sin, but that interpretation is wide 
of the mark. Physical death is little more 
than a sign of the deeper thought of God. 
Eomans, eighth chapter, not only gives the 
different meanings the word holds in Scrip- 
ture, but also puts them in their proper order. 
The beginning of the chapter treats of moral 
death — the most serious and profound mean- 
ing of the term; the heart of the chapter 
treats of physical death and the way of final 
deliverance from it; while the end of the 
11 



Coming Events 

chapter assures the believer of escape from 
spiritual death — the ultimate meaning of the 
word. Moral death is a state of condemna- 
tion (Rom. 8.1) ; physical death is a state of 
corruption (Rom. 8.21; Ps. 16.9) ; and spir- 
itual death is a state of separation from God 
(Rom. 8.35-39). Hence, for the believer there 
is promised in the first part of the eighth 
chapter of Romans no condemnation; in the 
heart of the chapter, no corruption; and in 
the end of the chapter, no separation. 

In order that Christ might destroy death 
(1 Cor. 15.54), he died a moral death (Psalm 
42.7; 88.7) ; a physical death (Matt. 27.50) ; 
and a spiritual death at the cross (Psalm 22. 
1 ; Matt. 27.46) . He died a moral death when 
his soul was made an offering for sin, because 
sin is a moral question (Isa. 53.10). He 
died a physical death when he was put to 
death in the flesh but quickened by the spirit 
(1 Peter 3.18). The final meaning of death 
grows out of the spirit's relation to "the Fa- 
ther of spirits" and the atonement included 
this feature. Jesus died a spiritual death 
when he cried at the cross ' ' My God, my God, 
12 



Death 

why hast thou forsaken me?" (Matt. 27.46). 
Detachment from God — aloneness — means 
atrophy of the soul, or spiritual death. 

The real meaning of death, as the term is 
applied to man, is not extinction, but separa- 
tion. Physical death is separation of con- 
sciousness from the body — the grave between ; 
moral death is separation of the soul from 
God — his frown between ; and spiritual death 
is separation of the spirit from God — a gulf 
between (Luke 16.26). The apostle has ref- 
erence to the fullest and final meaning of 
death when he says: "Who shall separate us 
from the love of God?" and then he proceeds 
to show that thru the atonement such a calam- 
ity is impossible to the believer (Kom. 8.35- 
39). Thru Christ we are bound with golden 
chains to the throne and heart of God, — 
chains that the elements and events of time 
are powerless to sever. 

I. THE PLACE OF THE DEAD 

Where are the dead ? This question is asked 
by every thoughtful person, and deserves the 
13 



Coming Events 

fullest answer the Scriptures afford. We 
should not wish to be wise above that which 
is written, for enough is written to make us 
wise unto salvation. Some associate their 
dead with the cold and cheerless grave, a 
thought which is morbid indeed ; others think 
of them as blending with celestial beings in 
heavenly places ; and still others imagine the 
spirits of the departed to be cognizant of 
this earthly scene and in touch with the daily 
life. But what saith the Scriptures? "To 
the law and to the testimony: if they speak 
not according to this word, it is because there 
is no light in them" (Isa. 8.20). 

1. They are not in a final place or state. 

Theology and theorists tell us that those 
who have departed in the faith of the gospel 
are already in heaven wearing crowns; but 
the Scriptures say nothing of this. They 
teach that no man hath ascended into heaven 
(Prov. 30.4; John 3.13). It is claimed by 
many that the ascension changed the place of 
"the dead in the Lord," and, doubtless, this 
thought is true. But, whatever change oc- 
U 



Death 

curred when he led captivity captive, it was 
only a partial change ; for, after the Lord as- 
cended to the right hand of the Father, Peter 
could say: " David is not yet ascended into 
heaven" (Acts 2.34). 

From Peter's Pentecostal sermon we learn 
that the Old Testament saints have not yet 
entered into glory, but are in a place of wait- 
ing until they may be made perfect with us in 
the resurrection morning (Heb. 11.40). The 
soul is now redeemed and the spirit, justified ; 
but redemption is not complete until the body 
is fashioned like unto his glorious body, and 
this is the believer's hope (Rom. 8.22-24; 
Phil. 3.21). It is only with a glorified body 
that we shall be permitted to enter the glori- 
fied state. This view is in harmony both with 
reason and with revelation (1 Cor. 15.51). 

2. The dead are in a prepared place called 
Hades. 

Hades is a Greek term, meaning the place 

of departed spirits, good and bad, where they 

are kept until the hour of resurrection (John 

5.28). Hades is translated "hell" ten times 

2 15 



Coming Events 

in the New Testament (Matt. 11.23; 16.18; 
Luke 10.15; 16.23; Acts 2.27, 31; Rev. 1.18; 
6.8; 20.13, 14). 

The term is sometimes used to designate 
only the place of bad spirits, but it generally 
includes both good and bad. The Hebrew 
word for Hades is Sheol, a term found sixty- 
five times in the Old Testament. Gehenna is 
translated "hell" eleven times in the New 
Testament (Matt. 5.22, 29; 10.28; 18.9; 
23.15, 23 ; Mark 9.43, 45, 47 ; Lu. 12.15 ; Jas. 
3.6). 

Hades is the present home of the dead. It 
is, therefore, the unclothed state in which 
the departed spirits of believers are kept, 
waiting to be clothed upon with glorified 
bodies at the coming of the Lord (2 Cor. 5.4). 

Gehenna is the place of future torment — 
the lake of fire. Originally, it meant the val- 
ley of Hinnom near Jerusalem — so called 
from the cries of children who were thrown 
into the fiery arms of Moloch, an idol having 
the form of a bull. After King Josiah had 
abolished this horrible practice, the Jews cast 
16 



Death 

into this valley all maimer of refuse, includ- 
ing the dead bodies of animals and unburied 
criminals who had been executed. The fires 
were kept burning constantly, and the place 
came to be regarded as a symbol of future 
punishment — a belief greatly strengthened by 
the Master's teaching on the subject (Matt. 
10.28). 

Gehenna is the place of punishment in fu- 
ture ages, but not in the present time. Proof 
of this fact is found in Rev. 20.14, which 
shows that the wicked do not go to Gehenna 
until the judgment of the great white throne, 
an event which occurs at the close of the mil- 
lennial age. Death and Hades are then cast 
into the lake of fire : this is the second death 
(Rev. 20.15). This second death is punish- 
ment for deeds done in the body and, there- 
fore, it cannot be experienced before the res- 
urrection of the wicked at the end of time. 

(1) The locality of Hades. The Scriptures 

do not tell us plainly where Hades is, but they 

give us some light on the subject. Heaven is 

said to be above this earthly scene; and 

17 



Coming Events 

Hades, on a plane beneath it. Christ de- 
scended into Hades (Psalm 16.10; Acts 2.27) 
and later ascended into Heaven (John 20.17 ; 
Rev. 1.18). "He that ascended first de- 
scended into the lower parts of the earth" 
(Eph. 4.9). The same Greek word used in 
this text is used in Rev. 9.1, where a good 
translation would allow us to read: "And 
to him was given the key to a dark and dis- 
mal place in the very depths of the earth." 
Strange as it may seem to us, these texts teach 
that the place called Hades is somewhere in 
the heart of the earth. 

(2) The division in Hades. The Scriptures 
teach that the place of departed spirits is di- 
vided into two regions — the upper and the 
nether scene. One may be called Hades- 
Paradise and the other, Hades-Tartarus. 
Jesus said to the thief on the cross: "Today 
shalt thou be with me in Paradise," and he 
informed Mary at the empty tomb that he had 
not yet ascended to the Father ; therefore, the 
Paradise he referred to was Hades into which 
he had descended that day. The inspired 
prophecy of the Psalmist is in accord with this 
18 



Death 

interpretation. David was speaking of Jesus 
when he said : ' * For thou wilt not leave my 
soul in Hades, neither wilt thou suffer thine 
holy one to see corruption" (Psalm 16.10). 

In the other region — Hades-Tartarus — the 
angels that fell are kept "in chains of dark- 
ness," to be reserved unto the day of judg- 
ment (2 Peter 2.4). Satan will also be im- 
prisoned there in order to make a millennium 
possible ( Rev. 20.3 ) . The ' ' pit of the abyss ' ' 
where Satan will be kept in chains for a thou- 
sand years is called in Rev. 20.7 a prison- 
house, where condemned ones are kept until 
the day of trial and sentence. After his im- 
prisonment he will be cast into the lake of fire 
to be "tormented day and night forever" 
(Rev. 20.10). The parable of the rich man 
and Lazarus is valuable as an illustration of 
these separate places in Hades (Luke 16.19- 
31). 

Some authorities teach that, in Christ's as- 
cension, the location of Hades was changed to 
a higher plane, sustaining their position with 
the meaningful words: "When he ascended 
19 



Coming Events 



*& 



up on high, he led forth a multitude of cap- 
tives and received gifts for men" (Eph. 4.8). 
This view is strengthened by the fact that 
Jesus descended into Hades, or Paradise; 
while Paul, after the ascension, was caught 
up to Paradise (Luke 23.43; 2 Cor. 12.4). 
But whatever change was made as to the posi- 
tion and condition of the unclothed saints, we 
must not imagine that the Master carried 
them into the immediate presence of God 
where he is himself. That act would not be 
in accord with the plain statements of re- 
vealed truth. The changed position of the 
departed saints cannot change the fact that 
there is no reward, no crown, and no realized 
glory until the resurrection of the just at his 
return (Rom. 8.18, 19; Col. 3.4). 

II. THE STATE OF THE DEAD 

The Scriptures have little to say about the 
state of "unclothed" spirits. The following 
points will include, perhaps, all the inspired 
teaching on the subject : 

1. It is a conscious state. 
20 



Death 

The dead in Christ are said to be asleep in 
the New Testament, but this does not neces- 
sarily mean that the soul is unconscious. The 
fact that Christ preached to the spirits in 
prison implies a conscious state. There would 
be no use in preaching if they were uncon- 
scious (1 Peter 3.19). This Scripture has 
reference to an actual message of hope de- 
livered by the Master in the regions of death 
to the spirits of men whose bodies perished in 
Noah's flood; and, doubtless, many responded 
to the offer of mercy and were saved thru sov- 
ereign grace. 

Abraham 's words — ' ' Son, remember ' ■ — 
would have no meaning if the dead were un- 
conscious; neither could we understand Paul 
when he says: "To depart and be with 
Christ which is far better" (2 Tim. 4.6). It 
would be far better to live and labor on here 
in the flesh with a sense of the Lord's presence 
than to depart to a state of unconsciousness 
(Prov. 14.32; Psalm 73.23, 24). 

The Greek word katheudo is used sixteen 
times for ordinary sleep in the New Testa- 
21 



Coming Events 

ment. "The maid is not dead but sleepeth" 
(Matt. 9.24) ; "Let us not sleep as others" 
(1 Thess. 5.6). Koinaormai is used eleven 
times to indicate death. ' ' Our friend Lazarus 
sleepeth" (John 11.11) ; "Many are weak 
and sickly and many sleep" (1 Cor. 11.30) ; 
"Became the firstfruits of them that slept" 
(1 Cor. 15.20); "Even so them also which 
sleep in Jesus will God bring with him" (1 
Thess. 4.14). The word means "to lie down 
in sleep — to come to sleep; to put to sleep; 
to still, calm, quiet. ' ' — Thayer. Granting the 
literal and evident meaning of the word, there 
seems to be sufficient proof that the spirit 
does not mean to teach an unconscious inter- 
mediate state. 

2. It is an imperfect state. 

The spirits of the lost are, doubtless, in a 
state of misery, but not of punishment. The 
demons Jesus constantly met in his ministry 
may have been fallen angels or spirits of 
wicked men ; but, to whatever class of moral 
beings they belonged, they knew that their 
punishment was future, for they said : ' ' Art 
22 



Death 

thou come to torment us before the time?" 
(Matt. 8.29). Peter's reference to this same 
truth is in entire accord with the position here 
taken. ' ' The Lord knoweth how to deliver 
the godly out of temptation and to reserve the 
unjust unto the day of judgment to be pun- 
ished/' The angels that sinned are said to 
be "reserved" for that day, and Peter affirms 
that all the wicked are retained for an hour 
of final test, when punishment will be meted 
out according to their just deserts. 

The spirits of the saved are, doubtless, in a 
state of happiness beyond anything they knew 
in this life, but they know nothing of the 
perfect state of the sons of God. The re- 
deemed body is necessary to a perfect life and 
full realization in heaven. God is bringing 
many sons into glory (Heb. 2.10), but not one 
will appear in his immediate presence with- 
out a body fashioned after the glorious body 
of his risen Lord (Phil. 3.21) . It is only when 
a spiritual body is united to a purified soul 
at the coming of the Lord that the believer's 
bliss will be complete and full redemption 
realized. "The dead praise not the Lord, 
23 



Coming Events 



x & 



neither any that go down into silence' ' (Psalm 
115.17). 

Resurrection is necessary to a complete re- 
demption, for the atonement includes spirit, 
soul and body (Rom. 8.23; 1 Cor. 15.44; 1 
Thess. 5.23). The state of the dead is an un- 
clothed state and, therefore, far from being 
perfect (2 Cor. 5.3,4). 

When we stand before the throne 
Clothed in beauty not our own, — 
Then, Lord, shall we fully know, 
Not till then how much we owe. 

3. It is a non-progressive state. 

The Roman Catholic idea of purgatory has 
no support in revealed truth. The Scriptures 
teach that there is a great gulf fixed in the 
intermediate state, and there can be no pass- 
ing from one plane to another, nor progress 
in any way. There is "no larger hope" to be 
cherished for the wicked; for while death 
does not end all nor mean finality for any 
class, yet we are assured that there is no 
progress in the unclothed state. Death has 
24 



Death 

nothing to do with determining destiny, but 
it makes a change of destiny impossible. i ' If 
the tree f alleth toward the south or toward the 
north, in the place where the tree falleth, 
there it shall be" (Ecel. 11.3). 

There is no probation after death. All 
temptation, testing and trial have to do with 
mortal life, and all judgment has to do with 
1 ' deeds done in the body. ' ' The period from 
death to resurrection for saint and sinner is 
a perfect blank as far as moral life is con- 
cerned (Rom. 2.5, 6; 2 Cor. 5.10). The sanc- 
tification of the wicked is a doctrine of recent 
date which grew out of liberal views concern- 
ing revelation, a theory that scores of tests 
thunder against. It is a solemn thing to live, 
but a more solemn thing to die; for it is a 
climax and a conclusion of all things temporal. 
It makes change impossible, and is, therefore, 
for the wicked the destruction of hope. "He 
that is unjust, let him be unjust still ; he that 
is filthy, let him be filthy still; he that is 
righteous, let him be righteous still; and he 
that is holy, let him be holy still" (Rev. 22. 

11). 

25 



Coming Events 

4. It is a non-social state. 

As to recognition of friends in this state, 
there is no Scriptural light, and, where God 
is silent, we should be willing to trust and 
wait. 

God's gracious purpose comes to fulfilment 
Never too soon and never too late; 

Bright o'er the clouded arch of His future 
Shineth the legend : i ' Trust thou and wait. ' 9 

We may reasonably conclude that, since it 
is in the body we know our friends here, it 
will be possible to recognize them only when 
soul and body are again united in resurrec- 
tion life. We have not known them here as 
disembodied spirits, and how should we know 
them without physical or personal marks of 
identity? And yet, how ignorant we are 
where the true light is withheld ! Human rea- 
son is a poor substitute for revelation. "With 
thee is the fountain of life ; in thy light shall 
we see light. ' ' 

It is interesting, however, to follow the 
gleam of light which the Scriptures afford on 

26 ■ 



Death 

this subject. Peter, James and John knew 
Moses and Elijah on the holy mount in their 
heavenly state, a fact that would seem to prove 
that we may recognize friends in the spirit 
world ; but let us examine this incident more 
thoughtfully. Moses and Elijah were recog- 
nized by certain symbols of their earthly min- 
istry, and we have every reason to believe 
that they appeared in a physical form special- 
ly prepared for them. For fourteen hundred 
years, "in a vale in the land of Moab," Moses 
was kept for this very occasion ; and why did 
Michael, the archangel, "dispute about the 
body of Moses" if that body was not needed 
for his appearance on the mount of transfig- 
uration? (Jude 9). This would strengthen 
the position taken, that there is no recognition 
of friends in the spirit world apart from the 
body. The Jews shall look upon their Mes- 
siah "whom they pierced and one shall say 
unto him, 'What are these wounds in thine 
hands?' Then he shall answer: ' Those with 
which I was wounded in the house of my 
friends' " (Zech. 13.6). We shall also know 
him by the print of the nails, but we need to 

27 



Coming Events 

recall his words to the disciples: "A spirit 
hath not flesh and bones as ye see me have" 

(Rev. 5.6). 

5. It is an uncrowned state. 

There are five different crowns offered to as 
many classes of servants, or for as many kinds 
of service ; but in each case the crowning day 
is associated with the coming of the Lord (1 
Thess. 2.19; 2 Tim. 4.8; 1 Peter 5.4; Rev. 
2.10; 4.10). 

The Master placed rewards at "the resur- 
rection of the just" — an event which occurs 
at his return to earth at the close of this age 
(Luke 14.14). Paul's teaching is in full ac- 
cord with this. ' ' I have fought a good fight, 
I have finished my course, I have kept the 
faith. Henceforth there is laid up for me a 
crown of righteousness which the Lord, the 
righteous judge, shall give me at that day, 
and not to me only, but unto all them also 
that love his appearing" (2 Tim. 4.7, 8). Re- 
wards have to do with deeds done in the body, 
and the worth of those deeds is not deter- 
mined until the day of judgment (Rev. 14. 
28 



Death 

10, 11). Humanly speaking, the worth of 
Paul's life or of any life will not be known 
until then. 

Punishment of the wicked will not occur 
until the day of final judgment. As all re- 
wards are associated with the redeemed body, 
so all punishment is associated in Scripture 
with the raised body of the wicked. In John 
5.29 and Rev. 20.11-15 we are taught that 
judgment and rewards for good and bad are 
placed on the other side of the resurrection. 
It is for " works of faith" while in the flesh 
that believers are rewarded ; and, likewise, 
punishment must be in the body, never apart 
from it (Matt. 10.28). 

The intermediate state, called the un- 
crowned state, is not a place of punishment or 
of rewards, but a state of waiting in a way 
station until the day of final reckoning at the 
judgment seat of Christ, or at the great white 
throne (2 Cor. 5.10; Rev. 20.11-15). 

For tho from out our bourne of time and place 

The flood may bear me far, 
I hope to see my Pilot face to face 

When I nave crossed the bar. 
29 



n 

THE COMING OF THE SON OF MAN 

Around this important truth gather all the 
great events of the future. Newman Smith 
says: "Christ's second coming forms a real 
centre of Christian Eschatology. ' ' 

The New Testament has three outstanding 
themes, — the coming of the promised Messiah 
to Bethlehem, his work and return to the Fa- 
ther; the descent of the Holy Spirit to take 
out from among the nations a people for his 
name j 1 and the return of Christ to establish 
his kingdom among men according to proph- 
ecy. 

The last of these themes is as prominent, as 
literal and, therefore, as much a fact as the 
first. The same prophets who foretold his 
coming to Bethlehem spoke also of his second 
advent. Two sons of light were sent to say 
to the amazed disciples as Jesus rose on wings 

lActs 15.14. 

30 - 



The Coming of the Son of Man 



i & 



of light toward the shining city: "Ye men 
of Galilee, why stand ye gazing up into heav- 
en ? This same Jesus which is taken up from 
you into heaven shall so come in like manner 
as ye have seen him go into heaven" (Acts 
1.11). 

WHY HE WILL COME BACK TO EARTH 

There are many and important reasons why 
the Son of Man will come back to the very 
scenes of his former life and work. 

1. It is in the purpose of God that the di- 
vine Son should be exalted in the realm where 
he was an obedient servant; crowned where 
he was crucified; worshipped where he was 
despised; and given undisputed sway w T here 
he was rejected (Eph. 1.9, 10). 

2. It is the promise of God that all nations 
shall be blessed thru him, and his promise can 
never fail. "And in thy seed shall all the 
nations of the earth be blessed, because thou 
hast obeyed my voice" (Gen. 22.18; Gal. 3. 
16). The rainbow-circled throne seen by se- 
raphic John speaks of a day not far distant, 
when all covenant promises concerning this 
earth shall be fully redeemed (Rev. 4.3). 

3 31 



Coming Events 



a & 



3. His return to earth is a part of the divine 
program. The seven days of Genesis teach 
that the world was created for man's domin- 
ion, and what the first man failed to do the 
second man will achieve in a brilliant way. 
"He will not fail nor be discouraged till he 
have set judgment in the earth : and the isles 
shall wait for his law" (Isa. 42.4; 1 Cor. 15. 
47). The disciples' prayer — "Thy kingdom 
come, thy will be done in earth as it is in 
heaven" — will be fully answered, for it is 
the chief feature of that divine plan and pro- 
gram of which Eden was a perfect picture 
(Ezek. 47.1-12; Rev. 22.1-5). 

4. It is the constant theme of the prophets. 

Until Shiloh come ; unto him shall the gath- 
ering of the people be (Gen. 49.10). 

A prophet like unto myself shall the Lord 
raise up (Deut. 18.18). 

He must be anointed on Zion's holy hill 
(Psalm 2.6). 

For he cometh to judge the earth (Psalm 
9.19). 

32 



The Coming of the Son of Man 



*& 



Israel will welcome him (Isa. 25.9). 

Daniel pictures his coming (Dan. 7.13, 14). 

They shall look on him whom they pierced 
(Zech. 12.10). 

He will come to heal creation's woes and 
flood the earth with light (Mai. 4.2). From 
Genesis to Malachi the glorious appearing of 
the King, the greatness of his kingdom, and 
the good that will come to the people, are the 
most frequent topics of the inspired seer. It 
is along these lines that the prophet rises to 
highest altitude, sees with clearest vision, and 
sings with an enthusiasm and a joy that no 
other subject can awaken. Let it be confessed 
that no theme known to men is so interesting, 
informing and inspiring to seer and to saint 
as the coming and crowning of earth's right- 
ful Lord. What a splendid climax is reached 
by Zeehariah when he says: "And the Lord 
shall be king over all the earth; in that day 
shall there be one Lord, and his name one!" 
(Zech. 14.9). 

In order to fulfil prophecy, he must reign 
from David's throne. Strange as it may seem 
33 



Coming Events 



x » 



to mortals, the Son of God is a lineal descend- 
ant of the house of David and legal heir to 
his throne. Gabriel's announcement to Mary 
is the most illuminating word in the New 
Testament: "He shall be great and shall be 
called the Son of the Highest : and the Lord 
God shall give unto him the throne of his fa- 
ther David ; and he shall reign over the house 
of Jacob forever; and of his kingdom there 
shall be no end" (Luke 1.32, 33). Isaiah as- 
sociates his reign with David's throne. "And 
in mercy shall his throne be established ; and 
he shall sit upon it in truth in the tabernacle 
of David, judging and seeking judgment, and 
hastening righteousness. ' ' 

In another place Isaiah gives a further and 
fuller description of that reign which will be 
so different from any that has gone before. 
' ' Of the increase of his government and peace 
there shall be no' end, upon the throne of 
David and upon his kingdom, to order it and 
to establish it with judgment and with justice 
from henceforth, even for ever" (Isa. 9.7). 
Men have established vast empires, but of the 
increase of sedition and strife there has been 
34 



The Coming of the Son of Man 

no end! Nebuchadnezzar, Alexander the 
Great, Charlemagne and Napoleon, — to these 
were given thrones and power. But how soon 
their sceptres were broken and their thrones 
crumbled under Time's gentle but withering 
touch ! 

"The glories of our blood and state 
Are shadows, not substantial things; 
There is no armor against fate; 
Death lays his icy hand on kings. 
Sceptre and crown 
Must tumble down, 
And in the dust be equal made 
With the poor crooked scythe and spade." 

5. He must be crowned where he was cruci- 
fied. 

He came once in weakness : he will return 
in power. That event was full of tragedy: 
this will be full of triumph (Rev. 5.9-14). 

God will have a care that his Son is exalted 
where he was humbled; loved where he was 
hated; praised where he was dispised; and 
clothed with universal power where he was 
arrayed by vicious men with royal robes in 
35 



Coming Events 

mockery. Man declared him to be the son of 
Joseph; God declared him to be the Son of 
the Highest: man regarded him as an im- 
poster ; God announced him as a prophet sent 
from heaven: man thought him worthy of 
humiliation; God thought him worthy of ex- 
altation : man thought him worthy of shame ; 
God thought him worthy of highest honor: 
man thought him worthy of death; God 
thought him worthy of endless life : man put 
upon his brow a crown of thorns; God will 
give him a throne where he will be crowned 
with glory and honor forever. 

If thoughts, moral judgments and choices 
are revelators of character, what a comment 
on human depravity, duplicity and darkness 
of mind and soul is shown here ! The infinite 
distance between divine holiness and human 
vileness is the measure of the salvation man 
needs. Man's fall is fully revealed in the 
words of Jehovah: "My thoughts are not 
your thoughts, neither are your ways my 
ways, saith the Lord. For as the heaven is 
higher than the earth, so are my ways higher 
than your ways, and my thoughts than your 
thoughts" (Isa. 55.8, 9). 
36 



The Coming of the Son of Man 

The Lord's return to this earth will affect 
three classes, but in different ways. The Jews 
will weep bitterly over their shameful treat- 
ment of Jesus of Nazareth, when he is revealed 
to them as their true Messiah and Kinsman- 
Redeemer (Zech. 12.10) ; the nations will wail 
when they behold his glory and the passing 
of their power, and realize their pathetic 
plight (Rev. 1.7) ; but the redeemed, when 
they behold their precious Lord, will worship 
in adoring wonder, saying: "Unto him that 
loved us and loosed us from our sins by his 
own blood, and hath made us kings and priests 
unto God and his Father ; to him be glory and 
dominion for ever and ever" (Rev. 1.5. 6). 

6. He must come to put down all authority 
1 ' for he must reign till he hath put all enemies 
under his feet" (1 Cor. 15.25). 

The power of "the prince of this world" 
is already broken, but he still operates with 
amazing energy among men (Heb. 2.14). The 
kingdom of darkness must be overthrown and 
the prince of darkness put in chains before 
the day of Christ can be ushered in. Satan 
has his day now ; but in that hour Christ will 
37 



Coming Events 

have his sway among men, 1 when the king- 
doms of this world shall become the kingdom 
of our Lord and his Christ. 

The Father will not be content until the 
triumphs of the cross are manifest to all the 
world (Col. 2.15). The Son of God must lead 
all his enemies forth in triumph; he must 
reign till he hath put all rebels under his 
feet and vanquished every foe. The kings 
of the earth will set themselves, and the 
rulers take counsel together, against the Lord 
and against his anointed, saying: "Let us 
break their bands asunder, and cast away 
their cords from us. He that sitteth in the 
heavens shall laugh: the Lord shall have 
them in derision." They are commanded to 
1 ' kiss the Son, lest he be angry and ye perish 
from the way when his wrath is kindled but a 
little. Blessed are all they that put their 
trust in him" (Psalm 2.1-12). 

7. Finally, he must come to complete re- 
demption's plan. All things have been re- 
deemed by his most precious blood, — not only 

iJohn 14.30; Bev. 20.2. 

38 ' 



The Coming of the Son of Man 

every man, but every blade of grass and flower 
and tree, — everything touched by the curse 
must be restored to more than Edenic beauty 
and fruitfulness on the ground of the infinite 
value of his finished work (Col. 1.20). Judi- 
cially, the world is reconciled to God thru 
Christ 's death and, in a large sense, redeemed ; 
but his presence will be necessary to touch it 
toward peace and purity, and fill the earth 
with righteousness and truth (2 Cor. 5.19). 

His return to earth is — 

(1) The believer's shining hope (1 John 
3.3). 

(2) The hope of the church (Titus 2.13). 

(3) The hope of Israel (Rom. 11.26). 

(4) The hope of nations (Haggai 2.7). 

(5) The hope of creation (Rom. 8.22). 

HOW HE WILL COME 

As to the manner of his appearing, he will 
come suddenly and visibly. ' ' This same Jesus 
shall so come in like manner as ye have seen 
39 



Coming Events 

him go into heaven' ' (Acts 1.10). " Every eye 
shall see him, and they also which pierced 
him" (Rev. 1.7). 

But a proper answer to this question will 
treat not only of the manner of his appear- 
ance but also of his attitude toward the world. 
If once he came full of grace and truth, he 
will return as the embodiment of stern jus- 
tice and unbending righteousness. He will 
appear as a stern judge who will not spare 
the workers of iniquity. 

1. He will come in power. 

He came in weakness once and experienced 
the weariness of flesh and spirit that is known 
alone to mortals. Then he was subject to 
parent and people, but on his return he will 
be clothed with power and glory. ' ' Thy peo- 
ple shall be willing in the day of thy power' ' 
(Psalm 110.3). He will smite the "image" 
representing Gentile rule, and it shall become 
like the chaff of the summer threshing floor 
(Dan. 2.34). Human government with all 
its weakness, waste and wickedness will then 
be destroyed forever, for he will set up "a 

40 



The Coming of the Son of Man 

kingdom that will not be left to other people' ' 
(Dan. 2.44). Not in grace, but in judgment 
shall his kingdom be established ; for, l ' when 
thy judgments are in the earth, the inhabit- 
ants of the world will learn righteousness" 
(Isa. 26.9). Swift judgment upon the re- 
bellious will secure obedience thruout the 
world (Acts 3.23). Then the Lamb will have 
changed to the Lion — the Lion of the tribe of 
Judah — and his enemies shall lick the dust 
(Rev. 5.5). 

2. He will come to punish the world. 

(1) He will punish the worthless (Prov. 
22.3). The people that doth not understand 
shall he punish (Hosea 4.14). These may be 
called chaff, for they fail to rise to any stand- 
ard of value so far as the purpose and plan of 
God is concerned (Matt. 3.12). Jude calls 
them ' ' clouds without water, carried about 
of winds; trees whose fruit withereth, with- 
out fruit, twice dead, plucked up by the roots ; 
raging waves of the sea, foaming out their 
own shame; wandering stars, to whom is re- 
served the blackness of darkness forever" 
(Jude 12, 13). 

41 



Corning Events 



*o 



(2) He will punish the wicked. 

The wicked shall be destroyed out of the 
earth, and this solemn truth is always asso- 
ciated with his second advent. 

1 ' The Lord cometh out of his place to pun- 
ish the inhabitants of the earth for their in- 
iquity" (Isa. 26.21). 

"I will punish the world for their evil and 
the wicked for their iniquity" (Isa. 13.11). 

''The Lord Jesus shall be revealed from 
heaven with his mighty angels, in flaming fire 
taking vengeance on them that know not God 
and that obey not the gospel of our Lord Jesus 
Christ: who shall be punished with everlast- 
ing destruction from the presence of the Lord, 
and from the glory of his power' ' (2 Thess. 
1.7-9). 

"The Lord knoweth how to deliver the god- 
ly out of temptation, and to reserve the un- 
just unto the day of judgment to be pun- 
ished" (2 Peter 2.9). 

(3) He will punish the wilful — rebels. 

42 



The Coming of the Son of Man 



*& 



Antichrist's army, which will defy the liv- 
ing God, and all rebels will be destroyed at 
his coming, and the leader of their host will 
be cast into the lake of fire (Rev. 19.20, 21). 
At the end of Christ's reign of peace, the host 
of rebels who take part in "the last revolt" 
will be destroyed with fire from heaven, and 
Satan will then be cast into the btirning flame. 
Gehenna fire will be the portion of all rebels, 
including the great leader of all rebellion 
against heaven from the beginning of creation 
(Rev. 20.10). 

3. He will come to establish peace in the 
earth. 

This is his largest thought and the logical 
result of accomplished redemption. He is 
coming to usher in a new era in which the 
crude customs of the old order will be for- 
gotten. He will return to establish God's 
laws in the earth, so that the divine will shall 
be done here as in heaven. He will touch this 
discordant world with peace and fill it with 
the harmony of that upper scene. This truth 
will have fuller treatment under "Christ's 
earthly reign." 

43 



Coining Events 

WHEN HE WILL COME 

Assuming that the seven days of Genesis 
indicate the divine plan for the age times, 
the end of this age will witness the dawn of 
a new day, when the kingdom of peace will 
be ushered in. But it is not given to mortals 
to know precisely when that point in time has 
been reached. 

1. A dispensational outlook on the world's 
history affords us general but not specific 
knowledge concerning his advent. We know 
that six thousand years have passed into his- 
tory and that Christ's earthly reign will begin 
with the seventh thousand years, of which the 
Sabbath or seventh day is a Scripture type 
(Col. 2.17). But we do not know the year, 
the day, nor the hour of his return, for God 
measures time by the stars, a method which is 
not necessarily in accord with a Roman cal- 
endar ! 

2. As to the prophetic figures, there is real- 
ly nothing in the Scriptures to aid us in our 
quest. This age being parenthetical, the fig- 

44 



The Coming of the Son of Man 



x & 



ures found in prophecy cannot apply to it or 
measure in any sense its duration, for this 
church age is not even hinted at in prophecy. 
But this general rule may be laid down, — all 
dates or figures that help to determine when 
six thousand years have passed into history 
are valuable, for the dawn of the seventh mil- 
lennium will witness Israel's promised Mes- 
siah ruling the earth from David 7 s throne. 

3. The Scriptural signs afford us a reliable 
guide as to the end of the age and the immi- 
nence of his advent. 

The apostasy in the church, so long fore- 
told, is a sign of the end. ' ' Some shall depart 
from the faith, giving heed to seducing spirits 
and doctrines of demons" (1 Tim. 4.1-3). 

The apostasy in the world will signal the 
end of the age. ' • This know also, that in the 
last days perilous times shall come, for men 
shall be lovers of their own selves, covetous, 
boasters, proud, blasphemers, disobedient to 
parents, unthankful, unholy; without nat- 
ural affection, truce breakers, false accusers, 
incontinent, fierce, despisers of those that are 
45 



Coming Events 

good" (2 Tim. 3.1-9). In this period of in- 
tellectual conceit and moral collapse, men will 
be devoted to personal interests — "covetous"; 
they will nourish inordinate pride — pride of 
purse, intellectual pride, pride of birth, and 
pride of power or of achievement. Many will 
be known as "lovers of pleasure more than 
lovers of God," and the world will have a 
Christless religion — "having a form of godli- 
ness but denying the power thereof, — from 
such turn away." When "children shall be 
disobedient to parents"; when men shall be 
"lovers of their own selves"; and the pro- 
fessing church shall say : "I am rich and in- 
creased in goods and have need of nothing," 
we have certain proof that the apostasy so 
long foretold is on, and the coming of the 
Lord draweth nigh. 

"Hark, the glad sound! the Saviour comes, 
The Saviour promised long: 
Let every heart prepare a throne, 
And every voice a song. 

' ' He comes, the prisoners to release 
In Satan 's bondage held; 
The gates of brass before Him burst, 
The iron fetters yield. 

46 



The Coming of the Son of Man 

"Our glad hosannas, Prince of Peace, 
Thy welcome shall proclaim; 
And heaven's eternal arches ring 
With thy beloved Name." 



47 



Ill 

RESURRECTION 

There are many infallible proofs of the 
fact that Jesus the Christ rose from the dead ; 
and the promises concerning the resurrection 
of all believers are an anchor to the soul, both 
sure and steadfast ; they are a rock which the 
storms of doubt and infidelity cannot shake 
nor the centuries wear away (Acts 1.3 ; 1 Cor. 
15.1-22; Phil. 3.20). 

Resurrection is an important feature of the 
Lord's return, and is, therefore, necessary to 
the believer's full redemption (Rom. 8.23; 
Phil. 3.21). His soul is now saved and the 
spirit justified; but a redeemed body is re- 
quired to make his life divinely complete. 

Resurrection hope is the central truth of 
the Christian faith in the New Testament. It 
was the keynote of Paul's preaching, and the 
cause of most of his persecution (Acts 17.18; 
23.6; 24.25). In his great message to men, 
48 



Resurrection 

Paul gives special emphasis to the risen, glo- 
rified Christ, and for this triumphant note he 
was made to suffer (2 Cor. 4.4). The Phari- 
sees believed in the resurrection, but the Sad- 
ducees rejected the doctrine (Acts 2.38). 

Seven great facts rest upon the resurrection 
(1 Cor. 15.13-19). If there is no resurrec- 
tion : — 

1. Christ is not risen. 

2. Preaching is vain. 

3. Your faith is vain. 

4. We are found false witnesses. 

5. Ye are yet in your sins. 

6. The dead have perished. 

7. The living believers are of all men most 
miserable. 

"But now is Christ risen from the dead, 
and become the firstfruits of them that slept. 
For since by man came death, by man came 
also the resurrection of the dead. For as in 
Adam all die, even so in Christ shall all be 
made alive" (1 Cor. 15.20-22). 

49 



Coming Events 



There will be two important resurrections. 
The atonement secures the resurrection of the 
entire race — of the just and the unjust (Psalm 
90.3; 1 Cor. 15.22). The Scriptures clearly 
distinguish between the two events and the 
two classes that will share in them (John 5. 
29; Acts 24.15; Rev. 20.5, 6). The two 
events will be separated in point of time by 
one thousand years. 

1. Jesus teaches this fact. 

His words in John 5.28, 29 are used as an 
argument against separate events, but such 
is not the intended meaning. The ' ' hour ' ' re- 
ferred to in verse 28 has reference to a long 
period of time. The same word is used in 
verse 25 where "the hour that now is" means 
these nineteen centuries of grace. The hour 
that is coming in verse 28 refers to a thousand 
years, called in the Old Testament and in the 
New, the day of the Lord (John 4.21, 23; 
Rom. 13.11; 2 Peter 3.10). Jesus teaches in 
Luke 20.35, 36 that only "Children of God" 
will have part in the resurrection from among 
the dead. 

50 



Resurrection 

2. Paul teaches this fact. 

In Phil. 3.11 where Paul speaks of attain- 
ing the resurrection from among the dead, 
both Greek words — anastasia and nekron — are 
preceded by the preposition "ek," meaning 
out of, from, — and literally reads "the out 
resurrection from among the dead. ' ' The term 
ek-nekron — out from the dead — is used forty- 
nine times of Christ and the believer, but 
never of the ungodly (Luke 20.35). 

3. John teaches this fact. 

The millennial chapter of the apocalypse 
teaches plainly that there will be two resur- 
rections, separated by one thousand years 
(Rev. 20.5). Some claim that the last clause 
of verse 5 — "this is the first resurrection" — 
refers to the rest of the dead that are not 
raised until the thousand years are finished; 
but verse 6 proves that it has reference only 
to those raised up to share Christ's reign at 
the beginning of the thousand years. The 
first is called resurrection unto eternal life; 
the last, resurrection unto shame and ever- 
lasting contempt (Dan. 12.2). This text is 
51 



Coming Events 



rendered by Tregellis as follows : i * And many 
from among the sleepers of the dust of the 
earth shall awake; these shall be unto ever- 
lasting life, but those (the rest of the sleep- 
ers who do not awake at this time) shall be 
unto shame.' ' This rendering is supported 
by Jewish commentators and is accepted by 
modern scholars as a fair interpretation of 
the text. 

The two events may be stated as follows : 



Resurrection of Saints 
Resurrection of Just 

(Acts 24.15) 
Resurrection of Life 

(John 5.29) 
The First Resurrection 

(Rev. 20.5) 



GO 




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03 




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<x> 




Q 


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£ 


o 


-£ 


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5 


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'Resurrection of Sinners 

Resurrection of the Un- 
just (Acts 24.15) 

Resurrection of Judg- 
ment (John 5.29) 

The Last Resurrection 
(Rev. 20.13) 



I. Heirs of the First Resurrection: — 

1. Christ the firstfruits (1 Cor. 15.23). 

2. They that are Christ's at his coming (1 

Cor. 15.23). 

These include — 

(1) The Old Testament Saints (Isa. 26. 
19; Heb. 11.40). 
52 



Eesurrection 

(2) The New Testament Saints (1 Thess. 
4.16; 1 Cor. 15.52). 

They will be raised by the Spirit (Rom. 
8.11). 

They will be like Christ — a glorious body 
(Phil. 3.21). 

The natural body compared with the spir- 
itual : 

Sown in weakness — raised in power. 

Sown in corruption — raised in incorrup- 
tion. 

Sown a natural body — raised a spiritual 
body. 

Sown an earthly body — raised a heaven- 
ly body. 

Sown in dishonor — raised in glory. 

"This corruptible must put on incorrup- 
tion" — i. e. raised to a state of deathlessness. 

"This mortal must put on immortality" — 
i. e. raised to a state of glory — to highest ex- 
cellence. 

53 



Coming Events 



x & 



3. The martyrs of the tribulation are in- 
cluded in the first resurrection. 

Resurrections and translations will occur 
at different times during this tragic period. 
The souls of the slain company, in the sixth 
chapter, are seen under the altar crying for 
vengeance ; but in the fourteenth chapter, the 
same group are seen "before the throne of 
God ' ' clothed with immortality, with harps in 
their hands, and they follow the Lamb whith- 
ersoever he goeth (Rev. 6.9-11; 14.2-5). In 
the eleventh chapter, the two witnesses are 
slain by the Antichrist ; and after three days 
and a half they are raised from the dead and 
caught up to heaven (Rev. 11.11). The mar- 
tyrdom of another company, who win a unique 
distinction, is foretold in the sixth chapter. 
"And white robes were given unto every one 
of them, and it was said unto them that they 
should rest yet for a little season, until their 
fellow servants and brethren that should be 
killed as they were should be fulfilled" (Rev. 
6.11). This same group, "which had not 
worshipped the beast, are seen clothed with 
resurrection life and sharing in Christ's uni- 
54 



Resurrection 

versal rule, — "they lived and reigned with 
Christ a thousand years'' (Rev. 20.4). 

4. Another class must be added to the first 
resurrection, and one generally left out. The 
hosts of Israel who fell in the wilderness and 
in the land, on the other side of the cross, will 
be raised up to enter upon the blessings of 
the millennial reign. The Scriptures are very 
clear on this point. ' ' Behold, my people, I 
will open your graves, and cause you to come 
up out of your graves and bring you into the 
land of Israel. And ye shall know that I am 
the Lord when I have opened your graves, 
my people, and brought you out of your 
graves, and shall put my spirit in you and ye 
shall live, and I will place you in your own 
land.' 9 

The same event is foretold in Daniel, the 
twelfth chapter, and the time of fulfilment is 
carefully noted. Referring to the end of this 
age, the man clothed in linen tells Daniel that 
"at that time shall Michael stand up, the 
great prince which standeth for the children 
of thy people; and there shall be a time of 
55 



Coming Events 



x » 



trouble, such as never was since there was a 
nation even to that same time: and at that 
time thy people shall be delivered, everyone 
that shall be found written in the book. And 
many of them that sleep in the dust of the 
earth shall awake, some to everlasting life, 
and some to shame and everlasting contempt" 
(Dan. 12.1-2). 

Since prophecy is concerned with the es- 
tablishment of heaven's rule in the earth, it 
must be conceded that Isaiah, when he refers 
to resurrection, is speaking, not of Old Testa- 
ment saints who will be raised to the heaven- 
ly state, but of those who belong to the earthly 
scene. The earthly seed is meant when he 
says : ' ' He will swallow np death in victory, 
and the Lord God will wipe away tears from 
off all faces; and the rebuke of his people 
shall be taken away from off all the earth." 
The same event referred to in Daniel, twelfth 
chapter, is, doubtless, intended when the seer 
says: "Thy dead men shall live, together 
with my dead body shall they rise. Awake 
and sing, ye that dwell in dust : for the dew is 
as the dew of herbs, and the earth shall cast 
out the dead" (Isa. 26.19). 
56 



Resurrection 

The analogy between the punishment of Is- 
rael in the wilderness and the discipline of 
sons in this age is clearly shown in 1 Cor. 10. 
1-11. God dealt with them in his govern- 
mental ways the same as with believers of this 
period (1 Cor. 10.30, 32). They entered not 
into rest because of unbelief; 1 but there re- 
maineth a rest for the people of God (Heb. 
4.9). What they could not attain to under 
a legal covenant they will receive under 
the new covenant of peace (Heb. 8.7-13). 
"And so all Israel shall be saved" (Rom. 11. 
26). The resurrection of Israel will occur at 
the close of the tribulation week as a pre- 
liminary feature of the Messianic reign. 

II. Heirs of the Last Resurrection : — 

1 1 The rest of the dead lived not again until 
the thousand years are finished" (Rev. 20.5). 
This has reference to all who have died in un- 
belief from Cain down to the end of time. 
This is called the resurrection of the " un- 
just/ ' who are here raised up from sea and 
land to appear before the great white throne. 

iHeb. 3.9. 

57 



Coming Events 

It is also called the "resurrection of judg- 
ment," to differentiate the end of the wicked 
from that of the righteous, who shall not come 
into judgment but are passed from death unto 
life" (John 5.24, 29). 

1. The atonement made at the cross by him 
who ' ' tasted death for every man ' ' secures the 
resurrection of every son of Adam — the just 
and the unjust, the righteous and the wicked. 
"As in Adam all die, even so in Christ shall 
all be made alive' ' (1 Cor. 15.22). 

2. The wicked dead will be raised to endless 
existence but not to immortality. Only the 
redeemed can inherit that blessing. Immor- 
tality means a glorified state — the final and 
perfect state of the believer. 

3. The unjust will require a new body for 
judgment and for punishment. Deeds done 
in the body must be punished in the body 
(Rev. 20.12). When every grave shall be 
opened and robbed of its victim, the full mean- 
ing of Christ 's atoning death will be witnessed 
by all the redeemed hosts. Then death shall 
be swallowed up in victory and the last ves- 

58 



Resurrection 

tige of the kingdom of darkness destroyed for 
ever (1 Cor. 15.54-58). 

"Not first the bright, and after that the dark, 
But first the dark, and after that the bright ; 

First the thick cloud, and then the rainbow's arch, 
First the dark grave, then resurrection light. 

tl ; Tis first the night — stern night of storm and war, 
Long night of heavy clouds, and veiled skies; 

Then the far sparkle of the Morning Star 
That bids the saints awake and dawn arise. * ' 



59 



IV 

JUDGMENT 

Justice and judgment are the establishment 
of that throne from which the wide universe 
is ruled. The "Father of spirits' ' is infinite- 
ly just and, while judgment is his strange 
work, he can by no means clear the guilty 
(Isa. 28.21). 

An outlook on the centuries thru the Scrip- 
ture narrative reveals the fact that a God of 
judgment has been shaping the course of em- 
pire and teaching the nations wisdom with 
his chastening rod. Consider the divine ways 
in the world's progress. Every age has ended 
or will end in judgment. The first age closed 
with a destructive flood; the second, confu- 
sion of tongues; the third, plagues upon 
Egypt; the fourth, Israel's captivity; the 
fifth, judgment of sin at the cross; the sixth, 
a series of hardening judgments upon a 
Christ-rejecting world; and the seventh age 
will end with destruction by fire of Satan's 
rebel hosts (Rev. 20.9). 
60 



Judgment 

The swift judgments that fell upon cities, 
upon groups of rebels, like Korah's company, 
and upon individuals in the past, are said to 
he "an example unto those that after should 
live ungodly' ' (2 Peter 2.6). If God spared 
not the angels that sinned ; and turned the 
cities of Sodom and Gomorrah into ashes, con- 
demning them with an overthrow, how shall 
we escape the severity of his righteous judg- 
ments if we neglect his great salvation ! ' ' The 
God of the spirits of all flesh" is a God of 
judgment; and if the fire of his holiness has 
not consumed men and cities in this age, it is 
because he is long suffering to us-ward, not 
willing that any should perish, but that all 
should come to repentance (2 Peter 3.9). 

Compensation is a universal law, and a 
judgment day for all classes is necessary for 
reward and for rebuke; for promotion and 
for punishment. God is orderly in all his 
works, and in the matter of judgment there is 
careful discrimination between the various 
classes of mankind and the different standards 
under which each must be tested. There are 
five different judgments in the New Testament 
61 



Coining Events 

which take place at different periods, each 
dealing with some special class and having 
some specific purpose. 

I. Judgment of the Sinner (John 12.31). 

The judgment of the first Adam and, there- 
fore, of the entire race occurred at the cross. 
In Christ, the representative of the race, who 
was made a propitiatory sacrifice, the "old 
man" was condemned (Rom. 8.3; Mark 14. 
64); sentenced (Ezek. 18.4; Luke 23.24); 
and executed by the Judge of all the earth 
(Isa. 53.7; Rom. 6.6; Gal. 2.20). 

Sinful flesh could never be forgiven: it 
must be judged and put to death. At the 
cross God was dealing with the federal head 
of the race, and the career of the natural man 
was then ended when the flesh was judged 
and destroyed (Rom. 7.4). To Noah God said: 
' ' The end of all flesh is come before me ; be- 
hold, I will destroy them with the earth." 
And in a deeper sense the cross was the esti- 
mate, punishment and end of all flesh. ' ' God, 
sending his own Son in the likeness of sinful 
62 • 



Judgment 

flesh and as an offering for sin, condemned 
sin in the flesh (Rom. 8.3). Here the judicial 
sentence against sin was given by a God of in- 
finite holiness, and the punishment was met 
by his Son. 

The death of the "first husband" in Ro- 
mans, seventh chapter, has reference to the 
carnal nature which was judged in the person 
of Christ. He was made sin for us, who knew 
no sin; that we might become the righteous- 
ness of God in him" (2 Cor. 5.21). Sin as an 
aggregate was dealt with and the sin question 
forever settled (Heb. 9.26). Now it is the 
Son question, and Pilate's memorable words 
voice the serious problem of every living man 
—"What shall I do then with Jesus who is 
called the Christ?" 

II. Judgment of Sons (1 Cor. 11.32). 

It is written: "My people shall not be 
reckoned among the nations," 1 nor shall sin- 
ners stand in the assembly of the righteous" 
(Psalm 1.5). The children of God belong 
within the circle of the divine family and 

iNum. 23.9. 

5 63 



Coming Events 

they shall never stand in judgment with the 
world (John 5.24). But a holy God must 
punish sin wherever found and believers, in 
order that they shall not be condemned with 
the world, are judged day by day as sons in 
the Father's house. This judgment, called 
chastening, is one of the most important truths 
of the New Testament ; for it holds the secret 
of peace and power, of a holy and happy life. 

1. It is the Father who chasteneth every 
son received into the heavenly family. "If 
ye endure chastening, God dealeth with you 
as with sons; for what son is he whom the 
Father chasteneth not?" (Heb. 12.7-9). 

2. It is evidence of his love, "for whom 
the Lord loveth he chasteneth, and scourgeth 
every son whom he receiveth" (Heb. 12.6). 
This fact does not appeal to human reason ; it 
is a truth that faith alone can receive and re- 
joice in. Paul believed it, for he says : ' ' Our 
light affliction, which is but for a moment, 
worketh for us a far more exceeding and eter- 
nal weight of glory ' ' ( 2 Cor. 4.17 ) . The afflic- 
tion is personal; it is light, and for a mo- 
ment. The glory is personal; it is weighty 

and eternal. 

64 



Judgment 

3. It is intended to make us partake of his 
holiness. ' ' Furthermore, we have had fathers 
of our flesh which corrected us and we gave 
them reverence ; shall we not much rather be 
in subjection to the Father of spirits and live ? 
For they, verily, for a few days chastened us 
after their own pleasure, but he, for our profit, 
that we might be partakers of his holiness" 
(Heb. 12.9, 10). 

4. It is intended to exercise the soul in 
righteousness and thus develop moral muscle. 
There is a condition here that should be care- 
fully noted. Chastening "yieldeth the peace- 
able fruit of righteousness unto them which 
are exercised thereby." The trial or afflic- 
tion will be all in vain if it does not lead the 
soul to search out sin and seek God's face and 
favor (Heb. 12.11). 

5. This judgment may be averted by judg- 
ing oneself, and here is the practical bearing 
of this great truth. The place to judge sin is 
in the presence of God in the hour of prayer, 
and it should be a daily practice. "Wisdom 
is justified of her children," and we justify 
God when we condemn evil of every sort in 

65 



Coming Events 

the light of his presence, and claim the cleans- 
ing he has provided for all sin. Self judg- 
ment is necessary to a healthy condition of 
soul (Dan. 9.3-19; Isa. 6.5). It is a pre- 
requisite to an intimate relationship with the 
Father ; by it alone communion is maintained. 

The Greek word paidea, is translated nur- 
ture (Eph. 6.4) ; instruction (1 Tim. 3.16) ; 
chastening (Heb. 12.7) ; and chastisement 
(Heb. 12.8) ; — all of which are included in the 
judgment of sons. 

III. Judgment of Servants (2 Cor. 5.10). 

The believer was judged in the person of 
his substitute at the cross, and as to sin or 
sins he will never come into judgment (John 
5.24). He can say: 

Death and judgment are behind me, 
Grace and glory are before; 
All wrath's billows rolled o'er Jesus 
There exhausted all their power. 

But he must appear or be manifested before 
the judgment seat of Christ, to receive re- 
wards for service (Rom. 14.10). Here the 
66 



Judgment 

believer's life will be searched by him whose 
eyes are as flame, to reveal the quality of his 
works, which will determine the measure of 
reward (1 Cor. 3.13). Deeds of the law and 
works of the flesh will appear as ' ' filthy rags, ' ' 
while works of faith will meet with divine ap- 
proval. All that has been done with the 
wrong motive will be burned ; but that which 
stands the test — the gold, silver and precious 
stones — shall receive a just and generous re- 
ward (Luke 14.14). 

This judgment has to do with the Christian 
servant's works and, therefore, would have 
nothing to do with the life previous to con- 
version. That was settled at the cross. It 
would seem that the believer's life will be 
made manifest unto God alone, no one else 
being allowed to look into it. "But we are 
made manifest unto God. ' ' This would be in 
entire accord with all we know of the tender 
and thoughtful love of the Christ (2 Cor. 5. 

id. 

Deeds of merit as we thought them 

He will show us were but sin; 
Little acts we had forgotten 

He will tell us were for him. 
67 



Coming Events 

IV. Judgment of the Living Nations 
(Matt. 25.31-46). 

The judgment of servants will occur in 
heaven; the judgment of nations will take 
place on earth when the King comes to Mount 
Olivet with all his saints. 

Not only is Antichrist and his official army 
judged when Christ returns to earth, 1 but 
it is written: "I will gather all nations 
against Jerusalem to battle " (Zech. 14.2). 
This agrees with Matthew 25.32— " And be- 
fore him shall be gathered all nations: and 
he shall separate them one from another, as a 
shepherd divideth his sheep from the goats. " 

This sifting of nations will take place on 
earth as a preparation for the earthly king- 
dom and will be conducted on a strictly moral 
basis. After the Church has been caught up, 
"the gospel of the kingdom" will be preached 
by Jews specially anointed for that ministry ; 
and multitudes will accept the message that 
the King is coming, and will be saved. This 
judgment will be a sifting of the wheat from 

iKev. 19.19. 

68 



Judgment 

the chaff, in order that the chaff may be de- 
stroyed, and the wheat become the nucleus of 
the fifth universal empire. 

The church is not included in this company, 
for it is then that she will sit in judgment 
upon the nations (1 Cor. 6.2; Psalm 149.9). 

Israel is not among this company, for it is 
written: "My people shall not be reckoned 
with the nations" (Num. 23.9). 

The living nations only are meant, and the 
judgment is final — one class receives eternal 
life; the other, eternal death. The "sheep" 
will enter upon the blessings of the millennial 
reign; the "goats" depart to dwell with the 
devil and his angels. 

This event will be imposing in many ways — 
a crisis hour, a sublime occasion, and a great 
assembly. For these reasons it is called the 
judgment of the world. ' ' He hath appointed 
a day in which he will judge the world in 
righteousness by that man whom he hath or- 
dained^; whereof he hath given assurance 
unto all men, in that he hath raised him from 
69 



Coming Events 

the dead" (Acts 17.31). The day is appoint- 
ed; the judge is appointed; and the people 
are appointed to judgment (Psalm 9.19; Isa. 
13.11). 

V. Judgment of the Wicked Dead (Rev. 
20.11-15). 

This last act in the drama of human history 
is the most solemn event of the ages. It will 
be conducted before the great white throne at 
the close of Christ's earthly reign. Looking 
at the sublime sketch given by seraphic John, 
one is impressed with the grandeur of 

the scene 

and its setting amid the shaking of worlds. 
Hoary time has run its course and the divine 
plan for the age times is about to be consum- 
mated. God in redemption has been fully re- 
vealed, and God in government is about to 
complete his work. The Church has been 
exalted to distinguished place and service. 
Israel has been restored and greatly enlarged. 
The nations have been judged and have en- 
70 



Judgment 

joyed the benefits of Christ's peaceful reign. 
The last revolt, inspired by the arch-fiend, 
has been punished and Satan has been cast 
into the lake of fire. Now the entire scene is 
to be transferred from the sphere of time into 
the eternal world and placed under new laws 
and conditions. There remains one act more 
that belongs to the realm of the finite, and 
that is the judgment of the last day. 

The great white throne is set out in infinite 
space and the Son of Man, to whom all judg- 
ment is given, sits as arbiter of human des- 
tinies (John 5.22). To the call of the final 
trumpet the dead rise from earth and sea, 
from Hades and the grave. The old earth, 
which has often trembled under footsteps di- 
vine, is shaken to its foundations by the voice 
of Omnipotence and passes away to give place 
to a kingdom that cannot be removed. The 
"day of the Lord" will close with a whole 
world in conflagration. Mountains will be lit 
like torches, whose flames will be fed with in- 
ternal fuel. Cities will be swept with flaming 
tempest like Sodom and Gomorrah. "The 
elements shall melt with fervent heat, the 
71 



Coming Events 

earth also and the works that are therein shall 
be burned up" (2 Peter 3.10, 12). The Son 
of Man will come in flaming fire, which will 
sweep the surface of the earth in that hour, 
leaving the wicked as ashes under the soles of 
the saints' feet (Dan. 7.10; 2 Thess. 1.8; Mai. 
4.1). But the baptism of fire that will issue 
in a new earth, referred to by Peter, will occur 
at the close of the millennial reign. Then the 
heavens that have waxed old as doth a gar- 
ment shall pass away with a great noise — they 
shall be rolled together as a scroll and as a 
vesture they shall be folded up, while the new 
heavens and the new earth appear. 

The scene is overwhelming in its grandeur, 
fearful in its wreckage of time's institutions, 
dreadful in devouring flame. If we inquire 
as to who shall appear on this scene and wit- 
ness this awful transformation, we learn that 
those who are summoned here, the 

SUBJECTS OF JUDGMENT, 

are mentioned, as a single class, and are plain- 
ly the wicked dead of all the ages. 

72 ' 



Judgment 

The church is not among this company, for 
she has already enjoyed a millennium of ex- 
alted service. Israel is not in question here, 
for her tribes have long since been dwelling in 
their allotted land. The nations are not 
meant, for they were sifted and chastised at 
the beginning of the reign of peace. The 
wicked dead only are meant — the impenitent 
of all ages, who rejected the divine message 
of grace and are, therefore, reserved for this 
solemn day. The great company that assem- 
ble here are gathered from earth and sea — 
from the cities of the dead. From Cain down 
to the end of time they have remained in the 
silent tomb, hearing not the trump of God in 
the resurrection of the just, for no uncircum- 
cised ear shall hear the call intended to 
awaken the redeemed of the Lord. 

Notice further the 

SEARCHING TEST 

for this important occasion, pointed out by 
the inspired seer. "The books were opened' ' 
— heaven's record of human deeds. A book 
of remembrance is kept for those who love 
73 



Coming Events 

him, and a faithful record is also kept of 
those who rebel against him. The rebellious 
are here judged according to their works ; not 
according to faith, for they have not believed 
the record God gave of his Son ; not by grace, 
for divine grace has been rejected. They 
make no plea of Christ's finished work, for 
that has been ignored. Hence, the necessity 
of meeting the impenitent on their own plane, 
the ground of their own works, since they have 
refused to step into grace and stand on re- 
demption ground. 

The books have been kept by angelic chron- 
icler and human deeds recorded with divine 
precision. Human biographers may pass over 
the sinful and selfish deeds of men who have 
risen to fame and fortune, recording only 
deeds good and great for posterity to read 
and praise ; but no such record is kept in that 
other world where truth reigns and is wor- 
shipped. 

Another record of human deeds is kept on 
memory's scroll, which will remain a part of 
one's eternal possessions. Such are the laws 
74 



Judgment 

of mind that nothing is ever forgotten. 
Everything that has commanded attention has 
left a picture on memory's walls that will ever 
pass in review before us. "Son, remember/ ' 
were the words of the patriarch to the un- 
clothed spirit in Hades, teaching that memory 
will furnish constant food for remorse and 
deepen the soul's anguish. Let heaven's rec- 
ord be blotted out and never appear against 
us, still would the indelible record on mem- 
ory's page remain to bring the past continual- 
ly into view and make it a part of our ex- 
perience. Were there no divine tribunal, 
memory would forever bring our deeds be- 
fore the throne of conscience to be punished 
with unmitigated remorse and anguish. 

But there is no standard in man sufficiently 
high for the measurement of human motive 
and conduct. Far beyond the highest con- 
ception of life, far beyond the throne of con- 
science is the exalted throne of divine justice, 
before which every creature shall stand and 
be judged by him who is worthy to sit upon it. 
Hence we read of the mighty host that are 
raised up by Omnipotence before the great 
75 



Coming Events 

white throne to face the record of the open 
books. One by one they pass in solemn review 
before the searching gaze of a holy God to 
receive a sentence from which there is no ap- 
peal and to pass to their final doom. From 
those dizzy heights, with nothing now beneath 
their feet, they descend into the pit of the 
abyss — into eternal night forever. Shut out 
from heaven — how much that will mean! 
Separated from God — a greater calamity! 
And shut in with demons — in the regions of 
death and despair ! 

There is no appeal from this sentence, no 
refuge and no hope. It is judgment without 
mercy and reward without favor. The har- 
vest of a deliberate sowing must be reaped 
and the unalterable law of increase will be 
fulfilled, allowing no word of complaint 
against the Author of life and law. Punish- 
ment is seen to be self-imposed, and man, the 
architect of his own fortune. The law of 
compensation is justified and there is no es- 
cape from its sentence. Justice is revealed 
in every ruling and no feeble voice will be 
raised against the divine decision. 
76 



Judgment 

No change will come to those regions of 
death which lie beyond the fixed gulf, from 
which there is no return. Hope ever gives 
strength to the heart; and could she, with 
her radiant face and beaming eyes, speak to 
these prisoners of despair and tell of release 
after ages have run their course, the sting of 
death would be gone and the power of despair 
would be broken. But no ray of hope shall 
ever penetrate that dark domain where God's 
smile never rests. His wrath abideth where 
the inhabitants have passed the line of human 
choice and where the voice of redeeming love 
is hushed forever. Therefore, they are lost — 
irretrievably lost — forever lost ! 



77 



IMMORTALITY 

Immortality is expressed by the Greek word 
athanasia, which occurs but three times in the 
New Testament (1 Cor. 15.53, 54; 1 Tim. 6. 
16). 

Literally the word means exemption from 
death ; life without end. 

In theology it means eternal, personal and 
conscious existence in union with God. 

In Scripture it means eternal life lifted to 
a deathless, perfect, glorified state; oneness 
with God and likeness to him (John 17.21, 
24; Rom. 8.17, 30; 1 Peter 5.10; Rev. 20. 

1-5). 

By conditional immortality is meant that 
man has no immortality apart from faith in 
Christ, and this is the plain teaching of Scrip- 
ture. Let it be confessed that a superficial 
meaning has been read into the word and thus 
78 



Immortality 

used in a way to mislead many. From the 
beginning, man has hoped for life beyond the 
grave, and for the reason that he was created 
to live forever. This fond hope has been en- 
graven in rock, cut in marble, and written on 
the immortal page. Literature is permeated 
with man's sentiments, desires and belief in a 
future life; but his thoughts about it, often 
so eloquently expressed, have not always been 
God's thoughts. 

Cicero said : ' ' There is, I know not how, in 
the minds of men, a certain presage, as it 
were, of a future existence; and this takes 
the deepest root and is most discoverable in 
the greatest geniuses and most exalted souls.' * 
And how aptly is a universal belief voiced in 
the words of Thurlow Reed! — "I cannot be- 
lieve, and cannot be brought to believe, that 
the purpose of our creation is fulfilled by our 
short existence here. To me the existence of 
another world is a necessary supplement of 
this, to adjust its inequalities and imbue it 
with moral significance." When Rufus Choate 
took ship for foreign shores, a friend said: 
"You will be here a year hence." "Sir," 
6 79 



Coming Events 

said the great lawyer, ' ' I shall be here a hun- 
dred years hence, and a thousand years 
hence!" Benjamin Franklin's epitaph, writ- 
ten by himself, voices with beautiful sim- 
plicity the creed of the Christian. ' ' The body 
of Benjamin Franklin (like the cover of an 
old book, its contents torn out, and stripped 
of its leather and gilding) lies here, food for 
worms; yet the work itself shall not be lost, 
for it will, as he believes, appear once more 
in a new and more beautiful edition, correct- 
ed and amended by the Author. ' ' 

This popular belief in life beyond death by 
men of the world who have not seen fit to con- 
form their lives to the teachings of the New 
Testament sounds very good, but what if it 
has no foundation in truth? Why do men 
wish to live in that world of eternal realities ? 
If there were no personal God of infinite jus- 
tice and holiness to meet; if there were no 
judgment day — no far off divine event toward 
which the whole creation moves, when every 
deed will be seen in the light of the divine 
throne; — if these were not the things that 
stand at the end of this earthly pilgrimage for 
80 



Immortality 

every man, he might hail with delight the 
prospect of a future life. Man has had his 
day in this life and he has filled it with sin, 
sorrow and failure. God will take no chances 
with him in another state of existence. He 
must enter that life by way of the throne of 
righteousness where the decision for him will 
be either eternal life or eternal death (Matt. 
25.46). 

1. The pathetic element in this desire for 
immortality is this, that it is a great truth 
mixed with subtle error. That every man will 
live beyond death is a fact sustained by na- 
ture, reason and revelation. There is no death 
to life. "Then shall the dust return to the 
earth as it was, and the spirit shall return to 
God who gave it" (Eccl. 12.7). If the spirit 
of man returns to its Maker, then the life is 
entirely at God's disposal, and whatever he 
has decreed will be the portion of the soul 
forever. There are two classes, two ways and 
two destinies. The unsaved, who have re- 
jected the Son, will be denied eternal life. 
1 i He that believeth on the Son hath ever- 
lasting life; and he that believeth not the 
81 



Coming Events 

Son shall not see life, but the wrath of God 
abideth on him" (John 3.36). Apart from 
Jesus Christ men have nothing to hope for but 
eternal existence which will be worse than an- 
nihilation. What more than mere existence 
could a life be that is separated from God who 
is its home, — without love or hope, fellow- 
ship or friends, rest or peace! (Matt. 7.23; 
Jude 13). 

2. The Scriptures declare that Christ only 
hath immortality "dwelling in light unap- 
proachable " (1 Tim. 1.17; 6.16). He is the 
only glorified Man (John 7.39) . No man hath 
entered as yet into glory but the Son of Man, 
and he is, therefore, the only one that has 
reached the perfect state (Luke 24.26; Acts 
2.34). Of all mortals that have trod this vale 
of tears, he alone has been welcomed with 
joyous acclaim to the city of fadeless light. 
"Lift up your heads, ye gates, and be ye 
lifted up, ye everlasting doors, and the king 
of glory shall come in. Who is this king of 
glory? The Lord strong and mighty, the 
Lord mighty in battle " (Psalm 24.7, 8). 

3. The believer has eternal life now as a 

82 



Immortality 

divine gift, and, having this, he shall never 
perish (John 10.28; Rom. 6.23). He will 
have immortality in the resurrection when 
this body of humiliation is fashioned like unto 
his glorious body (Phil. 3.21). Then he will 
be like the glorified man in every important 
sense, — in physical perfection, in moral worth 
and in spiritual excellence (Rom. 8.17; Heb. 
2.10; 1 Pet. 5.1, 10; 1 John 3.2). 

To know God personally and experimental- 
ly is eternal life (John 17.4) ; to be like God, 
— to embody his nature and be clothed with 
his beauty, — is immortality (Psalm 17.15). 

The two compared : — 

1. Eternal life has reference to a kind of 
life; immortality has reference to a degree 
and condition of life. 

2. Eternal life is now communicated and 
dependent; immortality is a life completed 
and self -existent. 

3. The one is endless life ; the other, incor- 
ruptible life. 

83 



Coming Events 

4. The first is possessed now (1 John 3.15) ; 
the second, only in the resurrection (1 Cor. 
15.53). 

"How sweet to live, beyond the grip of death, 
With Christ in all His glory! Oh, how sweet 
To live this endless life when souls redeemed 
Will be like Him, — the pure, the perfect One! 
His peace will be our peace; His joy, our joy; 
His rich and boundless love will overflow 
The hearts that have so longed for love divine: 
No dross of earth can cling to spirits blest 
That live with Him the resurrection life; 
His holiness and power, His love and life 
Are gifts sublime to ransomed souls; and this — 
Is immortality ! ' ' 



84 



VI 

CHRIST'S EARTHLY REIGN 

Jesus of Nazareth, as lineal descendant of 
David, is legal heir to David's throne (Luke 
1.32), and from that throne he will yet rule 
over a universal empire with undisputed sway 
and with such glory as will eclipse all the shin- 
ing efforts of the past (Psalm 72). 

The theme of the Old Testament is the king- 
dom, and the burden of the prophets is the es- 
tablishment of "the throne of the Lord" in 
the earth, when Jehovah's authority will be 
fully recognized among men and the divine 
will obeyed here as in heaven. Thru Christ's 
reign from David's throne in the next age, 
God will consummate his purpose for the race 
as to government. With the Son of Man as 
ruler of the world, the race will be lifted to 
the high plane of physical, moral and spiritual 
life for which it was originally intended. All 
that man has failed to accomplish as to civic 
righteousness, social uplift and moral reform 
85 



Coining Events 

will be grandly achieved thru Christ's bril- 
liant reign among men. Every important 
feature of that golden age is foretold in the 
prophets ; but the following study will give us 
a fair description of Messiah 's reign : 

1. Christ's reign will be in sovereign power, 
"Thy people shall be willing in the day of 
thy power" (Ps. 110.3). No feeble clay king 
will lift up a voice against earth's rightful 
Ruler. To the nations he will speak the word 
of rebuke: "Be still and know that I am 
God." He could say: "All authority hath 
been given unto me in heaven and on earth," 
and again, it is written: "The Father hath 
given him authority to execute judgment also, 
because he is the Son of Man" (John 5.27). 
It will be a thousand years of absolute sov- 
ereignty in which judgment will be visited 
upon every evil doer (Acts 3.23). "He shall 
smite the earth with the rod of his mouth, and 
with the breath of his lips shall he slay the 
wicked (Isa. 11.4). He shall judge among 
the nations and shall rebuke many people." 
They shall beat their swords into plowshares 
and their spears into pruning hooks because 
8a 



Christ's Earthly Reign 

he commands it; nation shall not lift up 
sword against nation because he forbids it 

(Isa.2.4). 

The millennial psalm gives us a glimpse 
of the social justice that will then prevail. 
"He shall judge the poor of the people, he 
shall save the children of the needy and shall 
break in pieces the oppressor. He shall de- 
liver the needy when he crieth, the poor also 
and him that hath no helper. He shall re- 
deem their soul from violence, and precious 
shall their blood be in his sight" (Ps. 72.4, 
12-14). His authority will be unquestioned 
thruout the earth. "And the Lord shall be 
king over all the earth; in that day shall 
there be one Lord and his name one" (Zech. 
14.9). 

2. His reign will be one of peace. 

From the hour of man's first disobedience 
the world has been filled with sin and suffer- 
ing, sorrow and strife. There has been the 
spirit of unrest, the struggle for existence, the 
strife of nations, and the fighting for position 
and power by those who have been moved by 



Coming Events 



a & 



an unholy ambition. The history of the race 
has been that of worry, war and a strenuous 
effort to gain wealth. The world has known 
little of peace since the serpent crept into 
Eden and maliciously marred that fair para- 
dise. But in that hour of despair the prom- 
ise was given of the Seed of the woman who 
should bruise the serpent's head, and that 
promise lit up the centuries with hope. 

Satan's advent brought discord and war; 
Christ came as the Prince of Peace. The an- 
nouncement of his advent by angelic herald 
has forever associated his name and nature 
with the thought of peace. To the weary, 
restless multitudes he preached peace, and 
many found rest and healing in his message 
(Eph. 2.17). He not only lived to destroy 
discord; he died in the interests of peace. 
Great have been the accomplishments of men, 
but their history affords nothing that will 
compare with the greatest achievement of the 
ages. It required eight years to build the 
suspension bridge that unites Manhattan and 
Brooklyn; but Christ bridged over the chasm 
between human defilement and divine holi- 
88 



Christ's Earthly Reign 

ness, and spanned the distance from Hades 
to the throne of heaven in six mortal hours! 
He shouldered the sins of the world and bare 
them away under an awful baptism of divine 
wrath. He championed the cause of man and 
led him back to a lost paradise, satisfying the 
avenging sword by bathing its blade in his 
blood. He met the law and honored it by 
paying its full penalty at the cross. Here, as 
a dying mother placed the hand of an alien- 
ated son in that of a stern father while she 
breathed her last; so Christ, reaching down 
with his arm of humanity and clasping the 
hand of mankind, placed it with his arm of 
divinity in the clasp of the Father's hand, 
and there over his dying form united the crea- 
ture with the Creator. Thus peace was made 
by the blood of his cross, and the world was 
reconciled to God (2 Cor. 5.19). 

He died to secure peace in this world of 
strife ; and, before he left it, he commissioned 
others to preach the gospel of reconciliation 
to an alienated and discordant race (2 Cor. 
5.18). Multitudes have come to know his 
peace thru the message that has fallen upon 
89 



Coining Events 

their ears, but the results from this evangel 
are meagre in comparison with his larger 
thought that must yet be fulfilled. He is 
coming back again to establish peace thruout 
a redeemed world (Isa. 9.7). 

There is an easy answer to the question as 
to who will end this present world war. The 
prince of darkness planned it and the prince 
of Germany began it, but there is not a living 
man with power, influence or genius great 
enough to plan a way out of it. There are 
those who will try, but only to fail utterly. 
It is not in the power of mortals to end this 
war — and for good reasons. Divine restraint 
has been lifted, as in ancient days, in order 
to permit the final conflict, in which human 
hate and human helplessness will to the ut- 
most be revealed. 

It means that the Gentile rule, which has 
always been a pathetic failure, must utterly 
collapse in order to make way for a wise and 
permanent government in the earth. "He 
shall not fail nor be discouraged, till he have 
set judgment in the earth : and the isles shall 
wait for his law" (Isa. 42.4). 

90 



Christ's Earthly Reign 

"When nations shall be at their wits' end; 
when stout hearts shall fail for fear and for 
looking after those things which are coming 
on the earth ; when men shall hate like fiends 
and fight like demons, the presence of the 
Prince of Peace will bring speedy deliverance 
to a maddened world. Then, and not till 
then, will it be true that ' ' He maketh wars to 
cease unto the ends of the earth ; he breaketh 
the bow and cutteth the spear in sunder; he 
burnetii the chariot in the fire." Then "He 
shall judge among the nations and rebuke 
many people/ ' "The lofty looks of man 
shall be humbled, and the hautiness of men 
shall be bowed down, and the Lord alone 
shall be exalted in that day" (Isa. 2.11). 

' ' He maketh wars to cease. ' ' His great task 
is to destroy the works of Satan. He is ' ' King 
of nations," Lord of armies, owner of worlds. 
The heathen have been given to him as an in- 
heritance, and the uttermost parts of the earth 
for a possession. "Thou shalt break them 
with a rod of iron ; thou shalt dash them in 
pieces like a potter's vessel" (Psalm 2.9). 
"When nations will cease forever to learn war, 

91 



Coming Events 

there will be a great saving in time and tal- 
ents, in money, morals and men (Isa. 2.4). 
Peace will be made secure in the earth thru 
righteous judgment and social justice, — ele- 
ments that alone can make it permanent. 
Man's patched-up peace proposals will look 
like child's play when compared with a peace 
built on the eternal rock of truth and equity. 
There can be no peace so long as oppression 
exists among men ; hence, it is written : ' ' The 
oppressor shall be destroyed out of the earth, 
that the man of earth may no more oppress" 
(Psalm 10.18; 72.4). An abiding peace will 
be established on the basis of righteousness; 
for ' * the work of righteousness shall be peace, 
and the effect of righteousness, quietness and 
assurance forever" (Isa. 32.17). 

There will be unbroken peace for one thou- 
sand years. The presence of Christ will make 
human strife impossible. "When he giveth 
quietness, who then can make trouble?" In 
his days shall the righteous flourish and 
abundance of peace so long as the moon en- 
dureth" (Psalm 72.7). Isaiah does not see 
the little patch of cloud in the far distance ; 

92 



Christ's Earthly Reign 

he is not thinking of the brief hour of revolt 
at the end of the millennial age when he says : 
"Of the increase of his government and peace 
there shall be no end, upon the throne of 
David, and upon his kingdom, to order it, and 
to establish it with judgment and with jus- 
tice from henceforth even for ever" (Isa. 9.7). 

3. His reign will be one of purity. 

The nucleus of that kingdom that will fill 
the whole earth will be a pure people. Refer- 
ring to the preparation for that day, it is 
written : "I will make a man more precious 
than fine gold; even a man than the golden 
wedge of Ophir (Isa. 13.12). When the dis- 
ciples asked the Master : ' ' Wilt thou at this 
time restore the kingdom to Israel ? ' ' they lit- 
tle thought of the searching test necessary to 
enter with Christ upon so high a plane of life. 
"But who may abide the day of his coming? 
And who shall stand when he appeareth? 
for he is like a refiner's fire, and like fullers y 
soap ; and he shall sit as a refiner and puri- 
fier of silver, and he shall purify the sons of 
Levi, and purge them as gold and silver, that 
93 



Coming; Events 



x t> 



they may offer unto the Lord an offering in 
righteousness" (Mai. 3.3). During the Trib- 
ulation, most of the inhabitants of the land 
will perish. Of the remainder it is written: 
' ' And I will bring the third part thru the fire, 
and will refine them as silver is refined, and 
will try them as gold is tried. They shall call 
on my name and I will hear them ; I will say 
it is my people, and they shall say the Lord 
is my God" (Zech. 13.9). 

There will be a pure language in the earth. 
"For I will turn to the people a pure lan- 
guage, that they may call upon the name of 
the Lord, to serve him with one consent. The 
remnant of Israel shall not do iniquity nor 
speak lies, neither shall a deceitful tongue be 
found in their mouth ; for they shall feed and 
lie down, and none shall make them afraid" 
(Zeph. 3.9, 13). 

The literature of that age will be pure. 
And how immeasurable the benefits of such a 
reform! The teaching will not be limited by 
ignorance, tainted with error, corrupted with 
carnal thought nor perverted with human 
94 



Christ's Earthly Reign 

judgment. As in the reign of Solomon, the 
King will be the instructor of men and the 
teacher of morals. ' ' And many people shall 
go and say, Come ye, and let us go up to the 
mountain of the Lord, to the house of the God 
of Jacob ; and he will teach us his ways and 
we will walk in his paths" (Isa. 2.3). "Writ- 
ings, then, will be without an objectionable 
feature; "for out of Zion shall go forth the 
law and the word of the Lord from Jerusa- 
lem." The streams of literature will be thor- 
oughly cleansed. No corrupting influence will 
go forth from that source to defile the youth 
of the land as at the present day. "The 
earth shall be full of the knowledge of the 
Lord as the waters cover the sea" (Isa. 11.9). 

4. His reign will be one of prosperity. 

Solomon's brilliant reign, with its wisdom 
and its wealth, was but a feeble foreshadow- 
ing of that future golden age, when all that 
seers have ever dreamed of as to an ideal so- 
cial state will be realized among men. 

The curse will be lifted from the ground 
"and the desert shall rejoice and blossom as 
7 95 



Coming Events 

the rose. It shall blossom abundantly, and 

rejoice even with joy and singing For in 

the wilderness shall waters break out and 
streams in the desert. And parched ground 
shall become a pool, and the thirsty land 
springs of water." "Behold, the days come, 
saith the Lord, that the plowman shall over- 
take the reaper, and the treader of grapes him 
that soweth seed; and the mountains shall 
drop sweet wine, and all the hills shall melt" 
(Isa. 35.1-7; Amos 9.13-15). 

The curse will be lifted from the animal 
creation. ' ' The wolf also shall dwell with the 
lamb, and the leopard shall lie down with the 
kid, and the calf and the young lion and the 
f atling together ; and a little child shall lead 
them." In that day even the serpent will 
have lost its poison and its power to harm, — 
"They shall not hurt nor destroy in all my 
holy mountain" (Isa. 11.6-9). 

The curse will be lifted from the race, and 

mankind will multiply until they have filled 

the face of the earth. ' ' The eyes of the blind 

shall be opened, and the ears of the deaf shall 

96 



Christ's Earthly Reign 

be unstopped: then shall the lame man leap 
as an hart, and the tongue of the dumb sing" 
(Isa, 35.5.6). The curse being lifted, human 
life will be greatly prolonged. " There shall 
be no more thence an infant of days, nor an 
old man that hath not filled his days ; for the 
child shall die an hundred years old ; but the 
sinner being an hundred years old shall be 
accursed.'' "They shall not build and an- 
other inhabit; they shall not plant and an- 
other eat: for as the days of a tree (1000 
years) are the days of my people, and mine 
elect shall long enjoy the work of their 
hands." Israel's sadness will be turned into 
gladness, for "the ransomed of the Lord shall 
return, and come to Zion with songs and ever- 
lasting joy upon their head: they shall ob- 
tain joy and gladness, and sorrow and sigh- 
ing shall flee away" (Isa, 35.10). 

Messiah's reign from David's throne will 
bring to mankind their largest hopes. The 
priceless things for which many have striven 
thru the centuries will then be realized. Christ 
will rule with such simplicity as will make the 
pomp of kings ridiculous. He will formulate 
97 



Coming Events 

laws that will secure the highest good of all 
classes, and prosperity will be universal 
(Psalm 72.17). 

The sermon on the mount will then be put 
into practice; and, as a result, the race will 
be lifted to a higher moral plane than it has 
ever known. Human law is necessarily lim- 
ited to action; but under Christ's righteous 
rule men will be judged wholly by their mo- 
tives and principles (Matt. 5.22, 28). God 
desires truth in the inward parts, and it is 
there that the truth will be built up in the 
next age. If the king's daughter is all glori- 
ous within, his subjects must also have inner 
excellence (Psalm 45.13). 

Thru swift judgment against all deceit and 
unworthy motive, the inhabitants of the world 
will learn righteousness (Isa. 26:9; Acts 3. 
23), and this acquirement will afford a solid 
foundation for peace, purity and unprece- 
dented prosperity. 



VII 

THE END OF THE WORLD 

This world had a beginning, but it is hardly 
Scriptural to speak of the end of the world 
(Matt. 24.21). Whenever the expression oc- 
curs in the New Testament, the intended 
meaning is the end of the age (Heb. 9.26). 
What is called the end of the world is the end 
of the present order of things— the age times 
— in which God will complete his redemptive 
work and carry everything forward to a per- 
fect moral state. The real world is spiritual 
and can never pass away (2 Cor. 4.18; Heb. 
12.27, 28). 

It is this visible and temporal earth that 
will perish in order to give place to that in- 
visible world called the new heaven and the 
new earth (2 Peter 3.13). The material 
world is at best only a shadow of things real 
and eternal, — things that will be ushered into 
view when the race is ready for such a state 
of existence. "The invisible things of him 
99 



Coming Events 

from the creation of the world are clearly 
seen, being understood by the things which are 
made" (Rom. 1.20). "The things which 
are seen are temporal, but the things which are 
not seen are eternal" (2 Cor. 4.18). "The 
removing of those things that are shaken, as 
of things that are made" will occur at the 
close of the millennial reign, "that those 
things which cannot be shaken may remain" 
(Heb. 12.27). 

At the end of seven thousand years of hu- 
man history, in which God will carry to com- 
pletion the divine plan for the race, this mate- 
rial world will be baptized in fire, and every- 
thing tried by that highest test. Man's 
mightiest works, whose foundations have been 
laid deep and strong, shall perish before the 
devouring tempest. The elements shall melt 
with fervent heat; the visible earth and its 
works will be burned up (2 Peter 3.10, 12). 
Then a whole world will be in flame, and 
everything perishable shall be destroyed, that 
the real and spiritual might be unveiled and 
become the permanent home of the race. This 
is called the new heaven and the new earth, in 
100 



The End of the World 

which righteousness will dwell forever; for 
no discordant element shall ever enter that 
divinely perfect scene. 

This ntter destruction of things visible at 
the end of time must not be confused with the 
fiery tempest that will sweep a godless world 
when the Lord returns at the end of this age. 
The might and majesty of his coming is viv- 
idly portrayed by Daniel : ' ' His throne was 
like the fiery flame, and his wheels as burning 
fire. A fiery stream issued and came forth 
from before him; thousand thousands min- 
istered unto him" (Dan. 7.10). Isaiah speaks 
of the logical results: "The inhabitants of 
the earth are burned, and few men left" (Isa. 
24.6). Malachi tells of the destruction by 
fire in that day. "For, behold, the day Com- 
eth that shall burn as an oven; and all the 
proud, yea, and all that do wickedly shall be 
stubble : and the day that cometh shall burn 
them up, saith the Lord of hosts, that it shall 

leave them neither root nor branch And 

ye shall tread down the wicked; for they 
shall be ashes under the soles of your feet" 
(Mai. 4,1-3). 

101 



Coming Events 

The teachings of the New Testament are 
found to be in full accord with these proph- 
ecies. Paul associates his coming with a flam- 
ing tempest. "The Lord Jesus shall be re- 
vealed from heaven with his mighty angels, in 
flaming fire, taking vengeance on them that 
know not God, and obey not the gospel of our 
Lord Jesus Christ" (2 Thess. 1.8). When he 
comes to reign, at the end of this age, the fire 
that sweeps the surface of the earth will be 
from heaven; but at the end of time, a thou- 
sand years later, the destructive flame will 
come from the heart of the earth, where it has 
been kept for this purifying process from the 
beginning of creation. Peter, the model 
preacher, makes a practical application of 
this solemn truth to every day life. "Where- 
fore, beloved, seeing that ye look for such 
things, be diligent that ye may be found of 
him in peace, without spot and blameless' ' 
(2 Peter 3.12-14). 



102 



VIII 
THE ETERNAL STATE 

The eternal state has reference to a perfect 
moral universe, toward which, under divine 
guidance, everything in time is working to- 
gether for good. The Son, having put down 
all rule, authority and power, and all enemies 
under his feet, will deliver up the kingdom to 
God even the Father ; but only to have it re- 
turned to the Son, for "his dominion is an 
everlasting dominion which shall not pass 
away, .and his kingdom that which shall not 
be destroyed" (Dan. 7.14; 1 Cor. 15.24). 

The temporal will give place to the endur- 
ing ; and everything will pass under new laws 
which, tho permanent, must admit of contin- 
ual growth and unlimited possibilities in wis- 
dom, love and truth. "He that is righteous, 
let him be righteous still more; and he that 
is holy, let him be holy still more" (Rev. 
22.11). 

103 



Coming Events 



*» 



The three divisions of the race will be re- 
tained. The church will be the centre of the 
new earth and the dwelling-place of God 
(Eph. 2.21, 22; Rev. 21.3). Israel will be 
next in importance and position; while the 
nations that are saved will walk in the light 
of the city whose glory will light up the uni- 
verse forever (Rev. 21.24). 

The fruits of the cross will then be appar- 
ent. Every touch of the curse and taint of 
sin will be gone. God shall wipe away all 
tears ; and sorrow, pain and death shall be no 
more (Rev. 21.1-15). 

The great work of the ages will be at last 
accomplished ; and the wisdom and beauty of 
the divine plan will call forth ceaseless praise. 
And God, who in the beginning was unknown, 
will then be perfectly revealed in all his di- 
vine attributes, moral glory and infinite per- 
fections; and will remain the dwelling-place 
and rest of his people ; and, henceforth, 

All and In All. 

Finis. 

104 



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